LESSON XIII.
The inquiry naturally occurs, how happened it that St. Paul found it necessary to instruct and inform Timothy that the law forbid the stealing or enticing away other men’s slaves. By an examination of his writings and letters to the Gentile churches, the fact is plainly proven that there had grown up among them some new doctrines, which his office as apostle made it his duty to reprehend. What these doctrines were we are enabled in some measure to discover, by examining the 7th of the 1st Corinthians, which commences thus: “Now concerning the things whereof ye wrote unto me,” disclosing the fact that the Corinthians had written to him for advice and counsel, whom he now answers with instructions against the abolition of marriage, and against the abolition of slavery, &c.
Some of the Gentile churches advocated the doctrine that if a man or a woman of the faith were married to one not of the faith, that such marriage should be abolished; so also, that a slave of the faith should be set free, and especially from his believing master; so also, the believing child should be discharged from the authority of the unbelieving parents. The promulgation of these doctrines filled society with disorder there, and the church with confusion.
In his lesson to Timothy, he complains of the doctrines taught by Hymeneus and Alexander, as blasphemous. Now, in this same lesson, he applies this epithet to these new abolition doctrines, leaving us plainly to infer that these doctrines were also taught by them, and for which he “delivered” them “unto Satan.” And here we have a connecting link between this lesson to Timothy and his whole instruction to the Gentile churches on this subject. But these doctrines, as taught by Hymeneus and Alexander, or others analogous, have found advocates ever since; for folly has never been so foolish nor wickedness so wicked as not to find followers. These new doctrines Paul reprehended in many other places, and touching the subject of our present inquiry, let us examine how he treated the matter during the time of his apostleship.
“Let every man abide in the same calling wherein he was called. Art thou called being a servant, (δοῦλος, doulos, slave,) care not for it; but if thou mayest be made free, use it rather. For he that is called in the Lord, being a servant, (δοῦλος, doulos, slave,) is the Lord’s freeman; likewise, also, he that is called, being free, is Christ’s servant, (δοῦλος, doulos, slave.) Ye are bought with a price; be ye not the servant (δοῦλος, doulos, slave) of men. Brethren, let every man, wherein he is called, therein abide with God.” 1 Cor. vii. 20–24. And this is consistent with his introduction to the subject in the 17th verse: “But as God hath distributed to every man, as the Lord hath called every one, so let him walk, and so ordain I in all churches.” Compare this with his instruction to Titus: “Exhort servants (δούλος, doulous, slaves,) to be obedient unto their own masters, and to please them well in all things. Not answering again, not purloining, but showing all good fidelity; that they may adorn the doctrine of God our Saviour in all things. For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world; looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. These things speak, and exhort, and rebuke with all authority. Let no man despise thee.” Titus ii. 9–15.
And to the Colossians: “Servants, (δοῦλοι, douloi, slaves,) obey in all things your masters according to the flesh; not with eye-service, as men-pleasers; but in singleness of heart, fearing God: and whatsoever ye do, do it heartily, as to the Lord, and not unto men; knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve (δουλεύετε, douleuete, ye slave yourselves to) the Lord Christ. But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons. Masters, give unto your servants (δούλοις, doulois, slaves) that which is just and equal; knowing that ye also have a Master in heaven.” Col. iii. 22, 25; iv. 1.
And to the Ephesians: “Servants, (δοῦλοι, douloi, slaves,) be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eye-service (ὀφθαλμοδουλείαν, ophthalmodouleian, slavery to the eye) as men-pleasers; but as the servants (δοῦλοι, douloi, slaves) of Christ, doing the will of God from the heart; with good-will doing service (ουλεύοντες, douleuontes, slaving yourselves) as to the Lord, and not to men; knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond (δοῦλος, doulos, slave) or free (ἐλεύθερος, eleutheros, a freeman). And ye masters, do the same things unto them, forbearing threatening: knowing that your Master is also in heaven, neither is there respect of persons with him.” Eph. vi. 5–9.
And, finally, to Timothy: “Let as many servants (δοῦλοι, douloi, slaves) as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed. And they that have believing masters, let them not despise them because they are brethren; but rather do them service, (δουλευέτωσαν, do them slave-labour,) because they are faithful and beloved, partakers of the benefit. These things teach and exhort. If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself. But godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment, let us be therewith content. But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses. I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession, that thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ.” 1 Tim. vi. 1–14.
From the arguments here presented to Timothy in support of the doctrine which Paul invariably taught in relation to slavery, we may well suppose he felt a deep interest, even anxiety, to prevent these new doctrines from affecting Timothy’s mind in their favour; and we cannot but notice, that while, with the dignified authority of an apostolic teacher, his instructions are full, distinct, and certain, yet they are accompanied with a courteousness of explanation consolatory even to the slave, the subject of them, and with a solemnity of attestation that fathoms the very foundation of the Christian faith.